Whatever unreal thing is, in every-day experience, perceived, like silver (in mother-of-pearl), serpent (in rope) and water (in mirage), depends for its perception on the real. This rule, with its limitation [**], is well-established. So has this whole universe sprung into existence in [*+] Brahman, the reality of the real. That too is called the real by virtue of which the unreal becomes an object of perception. (57).

The material Brahman [**], known as virat, is such that the expanse of space, time, and the farthest extremities of the directions, are but infinitesimal parts thereof, and yet it appears to be so close at hand and face to face. From that arose the sutra-atman [*+], greater than the great, fuller than the full, in the same way as the commingled water of the (seven) oceans [*++] is fuller than the full ocean, etc. [* section] (58).

Just as the one rain-water inside all herbs is transformed variously according to the numberless tastes, odours, properties and effects of the respective herbs, so is the inner self [***] according

to the characteristics of the various kinds, of beings. By (virtue of) it does the earth support all creatures, the clouds rain profusely, fire cooks and burns. Hence is that the inner (self) of all. (59)

One should clearly realise the self in all beings and all successive multitudes of created beings in the self. He should, repeatedly and persistently, perceive all things as the self, having, for an example, the relation between water and waves. [**] There is only one Brahman without a second, as is declared by the Vedanta. The many do not in any way exist. But he who sees this universe as manifold passes from death to death. [*+] (60)

In spite of the knowledge that the atmosphere exists all around the pot, there arises in men the false impression that it has its origin along with the pot, disappears when the pot is broken, moves with the pot when it is removed elsewhere, and assumes the same size and shape as the pot. So is the self in respect of the universe. (61).

As much as is a lump of sugar, so much is nothing but sweetness. As much as a piece of camphor melts, so much is nothing but

sweet fragrance. So, too, as far as the universe is manifest, with all the beauty of trees, mountains, cities, gardens and temples, so far does the one (pure) consciousness shine forth, for, in the end all that remains of the universe is the self. (62).

Although the hearing of the sound proceeds from the musical instrument, it is nevertheless produced only by striking the instrument. The sounds that proceed from striking the instrument are not heard separately but only in conjunction with the striking. So, too, this universe, whose efficient cause is illusion (maya), is manifest, as it were, in conjunction with Brahman. But when that Brahman is inwardly realised, nothing will remain the object of perception. (63).